Alhassanain(p) Network for Heritage and Islamic Thought

Lesson 9: The Purity of The Prophets

1. Why must the Prophets be Ma'sum?

The Wise and Merciful God sent the prophets so that human society may recognise the right way as opposed to the precipitous way, and may be able to stride up to the highest peaks of true pride, perfection and laudable virtues, and stay on that way.

With the same intention, God also made His prophets and messengers immune from every kind of sin and error, and, in one word, made them “infallible” (ma'sum), so that they may be able to lead mankind towards God without any error or mistake.

It is obvious that the very same reason which prompted the need for prophethood also requires that the prophets be immaculate and immune from all kinds of sin, impurity, error and fault.

Since the aim and purpose of sending prophets is to lead society towards God's commands, this aim is to be secured through the infallibility of the prophets, for it is clear that to do things which are repulsive or indecent, to sin, and also to be a source of error and fault is a reason for people to be averse to and diverted from these things, and thus the aim, which was the guidance and teaching of society, would be lost.

Of course, we know that no wise person does things against his aim, and that he takes regard for what is effectual in attaining and reaching his aim.

For example, someone who wants a number of distinguished individuals to take part in a celebration in his honour knows that no one without an invitation can honourably attend. He will never send an invitation to someone who is averse to him, rather he will try to send his invitations in such a way that they will all be accepted, and, if he doesn't do this, his work will not have been prudent and wise, and it will be regarded as having been unseemly and unbecoming.

The Merciful and Wise God also takes account of what basically interferes with the guidance and education of society, and does not want people to depend on and follow the will of capricious and impure men, and so to end up far from, and be deprived of their true development. Therefore, He has sent immaculate prophets so that the guidance and instruction of society may be in the best possible way.

And now we shall read in more detail why the prophets must be without fault. -

(A) The Principle of Instruction

The purpose of sending the prophets was to educate humanity; and we know that in education, the teacher's behaviour is a more effective instrument than his speech and verbal instructions.

The character and actions of the teacher can bring about a radical transformation in man, because, on the basis of the principle of imitation, man gradually adopts the manner and conduct of his teacher, and becomes of the same colour so that it is as if he is the clear, limpid surface of a pool which reflects the image of the sky above him.

Speech alone cannot play the part of instruction, rather it serves instruction, and this is the idea of the prophetic mission, that prophets must possess praiseworthy habits and qualities and be untainted with sin and error so that they can effectively attract the people of this world towards the sacred aim.

It is clear that one who has soiled his hands with sin, even though in secret and without anyone being aware, will never have that unwavering strength of mind and spirit to bring about a radical transformation in the area of the human spirit.

For example, a person who taints his lips with wine can never dissuade others from drinking it, and raise the voice of truth and mobilise his iron will in combating this act.

The secret of the prophets' success in their mission was the coordination in their words and deeds, and it is this moral strength which enabled them to transform the fundamentals of human thoughts and lead societies towards perfection.

(B) Confidence & Acceptance

The greater the degree of faith and confidence that people have in a speaker, the more their agreement with him increases, and vice versa.

For this reason, the prophets, who divulged the Divine commands and restrained people from sin and immorality, must, according to this assertion, be endowed with the greatest, most admirable qualities, and be free from every kind of sin and indecency, every error and mistake.

This is so that people's confidence and faith in them may be greater and they may accept their guidance and what they say, and so that people may strive more assiduously in carrying out the plans and putting into practice the reformative instructions of the prophets, and understand from the depths of their hearts their leadership.

Thus the aim of the prophetic mission, that is to say the leading of the human race to development on all sides, will be accomplished; the aim of the prophetic mission will not be obtained under any other circumstances, and that would be very far from the wisdom of God.

This purity and worthiness of the prophets was so extraordinary that people became devoted to them to such a degree that their followers felt great love towards them and gave up their lives in following and obeying them, without heed for the consequences.

However, the question as to how one man can be completely free from sin and error is a matter to which we shall now turn our attention.

2. How can a person be Ma'sum?

(A) Real Love of God

The holy prophets were deeply devoted to God, and why should they not have been? They, who with their senses and profound insight knew God better than anyone, who understood His Greatness, Splendour and Majesty to be above all things, who deem Him alone worthy of love, devotion and obedience, who had nothing except His Pleasure in view, who gave their hearts to none but Him, who did everything with devotion to Him, and who knew Who they were worshipping.

It was for this very reason that the prophets welcomed difficulties and formidable situations, and also paid attention to God with smiling, open faces even when they were in the most critical circumstances. And so, when, in their beloved, true way, they met with difficulties, they became overflowing with joy.

History has recorded the endeavours of these heavenly, torchbearing men of guidance, as also the condemnable behaviour of people towards them. Could steadfastness in these difficulties have had another motivation apart from love of God and the performance of His command? Surely not.

How can it be imagined that those who are completely engrossed in their beloved way, and who utter nothing except according to His wish, and in whose heart, soul, spirit and thoughts not one corner is empty of remembrance of Him, can disobey His commands? Or can give themselves up to sin? Rather, they followed the path of obedience to Him and were devoted to Him.

Someone asked the Prophet of Islam, why he himself indulged in worship of God to such an extent that he would physically suffer since he was purified and had no sins.

His answer was that why should he not be a grateful and thankful slave of God?3 So it was not out of fear of punishment that the Prophet used to worship God to such an extent, it was out of a sense of gratitude.

Thus we can understand that the perfect knowledge of the prophets and the deep and true love which they had for God resulted in infallibility and absolute purity, so that, in addition to precluding sin from their will and thinking, they withheld themselves from sin.

(B) The Deep & Perfect Insight of The Prophets

Perceptiveness is not the same in everyone. Someone who is ignorant and illiterate will never think like a doctor does about microbes and the contamination of vessels by them. A doctor who has spent years investigating microbes, has watched them multiply under a microscope, and has witnessed the fate of those who were infected by them can never neglect microbes and their dangers.

Thus we see that the ignorant person proceeds to drink water contaminated with microbes and has no worry, whereas the doctor would never be prepared to drink such water and would never even entertain the idea.

The only motive for refraining from drinking is the knowledge and information which this doctor has concerning the bad effects of microbes.

So, for example, the illiterate, ignorant person would also keep himself from eating something filthy, for, in this case, he is aware of the impurity and harmful effects of it. But a one year old child into whose reach that filthy thing falls would probably put it into his mouth.

Another point is that there are some people who attach little importance to incremental harm, although they fear sudden, unexpected dangers and avoid them.

For example, someone may be rather lazy about extracting a decayed tooth and may procrastinate about resorting to a dentist, till such time as his other teeth become affected, and a great deal more discomfort comes his way.

The toll for this is that he may be affected by very serious ailments. However, the very same person, as soon as the pain of appendicitus appears and there is a possibility of real danger, will entrust himself into the hands of a surgeon without any delay. Ordinary people take a superficial view of evil, and do not take sufficient note of its physical and spiritual, bodily and psychological effects.

However, the prophets, who, with the help of a higher power, have supremacy in their vision and knowledge over the rest of mankind, who have a profound and perfect insight into all the effects of evil, and who, by a secret witnessing, see even those effects of evil which will materialize in the next world, will never come under the influence of their own bodily desires and soil their hands with the contamination of sin; even the thought of it will never enter their hearts.

In short, remembrance of judgment and the preview of the effects of sin in the next world was the best way to keep the prophets from sin and indecency.

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This lesson is based on the following: Dar Rah-e Haq, The Roots of Religion (1981) Qum, Iran.

Question Paper on Lesson 9

Question 1: [16 points]

Fill in the blanks from the pool of words given below by simply placing the number of the correct word in the blank space.

(a) A teacher's conduct undoubtedly ______ his students’ _______.

(b) For greatest impact, a prophet must instill ______ in his followers.

(c) It was their true ______ and real ______ of God that made prophets free from sins and impurities.

(d) The reason why prophets refrained from committing sins was that they could _________ the effects of evil deeds.

(e) The prophetic mission required prophets to demonstrate extremely high _______ character and ethical _______.

1. foresee

2. love

3. standards

4. character

5. moral

6. affects

7. knowledge

8. confidence

Question 2: [10 points]

Tick the appropriate box:

(a) Infallibility means complete immunity from sins.

(b) Prophets cannot commit sins because of the nature of their creation.

(c) An imperfect teacher cannot deliver perfect teaching.

(d) Mas‘ūm refers to those prophets and imams who are free from errors and sins.

(e) Prophets were immune from sins but they could make unintentional sins.

Question 3: [12 points]

Briefly discuss two reasons on why the prophets must be ma‘sūm.

Question 4: [12 points]

Is infallibility an acquired quality or is it bestowed upon the prophets by God?

Lesson 10: Prophets & Scriptures

Almighty God did not leave man alone; he sent guidance in the form of prophets and messengers. According to the common belief of all Muslims, God sent 124,000 prophets and messengers to guide mankind in all parts of the world.

The first was Prophet Adam and the last was Prophet Muhammad (peace be upon them both).

The basic faith of all the prophets was the same: to call people to the One and Only God (tawhid) and bring peace in human society; the differences are only in the codes of law.

However, not all the 124,000 prophets were of the same rank and status; some were greater than the other; some were sent as assistants to those messengers who came before them; some were given a holy scripture while others were not.

There were some prophets who came with divine laws which their followers were to implement. Such prophets were higher in rank over the others, and are known as ulu 'l-’azm prophets. Ulu 'l66 ‘azm means “those who possess great responsibility”. The ulu 'l- 'azm prophets are five:

1. Prophet Nuh (a.s.) known in English as Noah.

2. Prophet Ibrahim (a.s.) known in English as Abraham.

3. Prophet Musa (a.s.) known in English as Moses. A person who believes in the message of Prophet Musa (a.s.) is known as a Jew.

4. Prophet 'Isa (a.s.) known in English as Jesus. A person who follows the message of Prophet 'Isa (a.s.) is known as a Christian.

5. Prophet Muhammad (a.s.). A person who follows the message of Prophet Muhammad (a.s.) is known as a Muslim.

The divine laws brought by Prophet Nuh were followed till the advent of Prophet Ibrahim and the more advanced divine laws were sent by God through him.

Then Prophet Musa was sent with a new set of laws which were even more elaborate; Musa was followed by Prophet “Isa who modified the laws of Musa. Last of all came Prophet Muhammad with the most perfect and comprehensive divine law. No prophet or Holy Scripture is to be sent after Muhammad (a.s.).

Many prophets were also given scriptures - God commandments sent to mankind through His prophets and messengers.

The scriptures that were revealed to Prophet Nuh and Prophet Ibrahim are not well-known. The Qur'an talks about scrolls (suhuf) of Ibrahim which shows that many books were revealed to him.

The most famous scriptures revealed to the prophets are the following:

1. The Tawrat (Torah) revealed to Prophet Musa.

2. The Zabur (Psalms) revealed to Prophet Dawud (a.s.) known in English as David.

3. The Injil (Gospel) revealed to Prophet Isa.

4. The Qur'an (pronounced as Qur-aan) revealed to Prophet Muhammad.

* * *

This lesson has been prepared by S. M. Rizvi.

Question Paper on Lesson 10

Question 1: [1.5 points for each answer]

Fill in the blanks from the pool of words given below by simply placing the number of the correct word in the blank space.

(a) According to Islamic belief, God sent ____ prophets in all parts of the world.

(b) In Qur'anic terminology, all prophets were Muslims and their fundamental mission was to preach ____ of God and ____ on earth.

(c) The name of the first prophet was ____ (a.s.) and the name of the last prophet was ____ (a.s.).

(d) All prophets were not ____ in status and rank.

(e) The prophets who came with a divine law are called ____ prophets.

(f) Christians are those who believe in ____ known in Arabic as ____.

(g) ____ are the people who believe in Prophet Musa known in English as ____.

(h) Prophet Nuh (a.s.) is known in English as ____.

(i) Zabur, known in English as ____, was given to Prophet Dawud (a.s.) known in English as ____.

(j) Torah, known in Arabic as ____, was given to Prophet ____ (a.s.).

(k) Prophet `Isa (a.s.) was given the book called ____ in Arabic and ____ in English.

(l) The Qur'ān was revealed to Prophet ____ (a.s.).

(m) The Qur'ān talks about certain scrolls called ____ revealed to Prophet ____ (a.s.).

1. Psalms

2. Tawrat

3. 124,000

4. Ibrahim

5. Ulu 'l-`azm

6. unity

7. equal

8. `Isa

9. David

10. Muhammad

11. Suhuf

12. Jesus

13. Injil

14. Musa

15. Jews

16. Bible

17. Noah

18. Adam

19. peace

20. Moses

Question 2: [10 points]

Listed below are some of the Prophets mentioned in the Qur'ān. Circle the letter before the names of those who came with a divine law.

(a) Prophet Ya`qub (Jacob).

(b) Prophet Ayyub (Job).

(c) Prophet Musa (Moses).

(d) Prophet Yahya (John).

(e) Prophet Muhammad (a.s.).

(f) Prophet Yunus (Jonah).

(g) Prophet Ibrahim (Abraham).

(h) Prophet Yusuf (Joseph).

(i) Prophet `Isa (Jesus).

(j) Prophet Nuh (Noah)

(k) Prophet Ismail (Ishmael).

(l) Prophet Zakariyya (Zacharia).

Question 3: [10 points]

(a) Specify the names of the Divine Books in the order in which they were revealed, and also write the names of the Prophets who received those Books.

(b) Which Divine Book contains the most comprehensive and eternal laws?

Lesson 11: Prophet Muhammad (peace be upon him)

Muhammad bin ‘Abdullah is the last and final messenger of God. The message he brought from God is known as “al-lslam,” and the scripture he was given by God is known as “al-Qur'an.”

1. Arabia at the Prophet's Birth

The Arabs prior to Islam were idol-worshippers; they believed that apart from the life of this world there was no other life. It was a society in which respect depended on wealth and family.

Woman was a commodity, counted as wealth of the father, husband and son; and after death she was inherited like the other possessions. It was a disgrace to have a daughter, and in some tribes the family buried this shameful thing with their own hands.

The situation of the poor, women and society was not much different in other parts of the world.

Every human society at that time was sunk in darkness, decline and oppression. Throughout the whole world, no glow or gleam of light met the eyes.

A darkness like a thick heavy cloud in the sky had submerged the daily life of all societies in a deep sleep; and a horrible, powerful obscurity reigned which only the rising of a radiant sun could disperse.

This darkness was more overpowering in Arabia than in any other place, as if they had been invaded to the depths of degradation and debasement. See what Imam 'Ali (a.s.) says about those days:

You people of Arabia followed the worst religion; you dwelt amongst rough stones and poisonous serpents. You drank putrid water and ate filthy food. You shed the blood of one another and paid no heed to relationships. Idols are established among you, and sins cling to you.' (Nahju 'l-Balagha, sermon 26.)

2. The Birth of the Prophet of Islam

Muhammad opened his eyes to the world on the 17th of Rabi'u 1-Awwal in the 53rd year before the hijrah (570 AD). His father, 'Abdullah, was from the family of Prophet Isma'il, and had died before he could see his son. His mother was one of the most pious women of that time.

Muhammad was entrusted to a virtuous woman called Halimah, who suckled him and nursed him.

One day, Muhammad (s.a.w.) who had not yet reached the age of four years, asked Halimah if he could go into the desert with the other boys. Halimah said, “I bathed Muhammad and anointed his hair with oil.

I put collyrium on his eyes and hung a Yemenite stone on a string and put it round his neck so that no harm could come to him from the spirits of the desert. But Muhammad tore the stone from his neck and said, 'Don't worry about me. My God is taking care of me!’”

So we see that from childhood he was blessed with God's favour and grace, and was always guided by Divine friendship and help in works that were in their right time and place.

Muhammad's behaviour and speech in childhood were such that everyone's attention was attracted. In his youth, also, he was far from all the evil deeds which tainted those people in its environment.

He took no part in their riotous poetry gatherings. He drank no wine, was an enemy of the idols; he was perfect in his speech and behaviour.

Years before he became a prophet, the people called him as- Sddiq (the truthful) and al-Amin (the trustworthy). He had a pure mind and radiant intellect, and a godly and heavenly character. Every year for one month he went to the cave of Hira and was with God in His mysteries and in prayers. At the end of the month, before returning to his home, he went to the Ka’bah and made seven or more circumambulations.

3. Commencement of the Mission

At the age of forty, while busy in worship in the cave of Hira, he was proclaimed as the Messenger of God.

For three years, the Prophet of Islam received no command to call the people openly to Islam, and during that time only a few people had accepted the message of God brought by Muhammad (s.a.w.).

Among men, the first person who loved and followed him was Imam 'Ali (a.s.j, and among women, Khadijah.4 Then after three years, he received the command to invite people openly to Islam. First he invited his relatives as guests; about forty of them assembled together.

The food which the Prophet had prepared was no more than enough to satisfy the appetite of one man, but by the power of God that little food filled everyone, and this was the cause of much amazement. Abu Lahab, without thinking what he was saying, cried out: “Muhammad is a magician!” That day the relatives dispersed before the Prophet could speak. So he called them again the next day.

After they had partaken of the food and hospitality, he spoke: “O Sons of ‘Abdul Muttalib! No youth has brought to his people better than what I bring to you. I have brought to you the best of this world and of the hereafter.

I have been commanded by God to call you to Him. Which of you will extend his help to me and become my brother and successor?” Apart from 'Ali (a.s.), no one answered. The Prophet placed his hand on 'Ali's shoulder and said, “This is my brother, the executor of my will and my successor among you.

Listen to what he says and obey him.”5

One day the Prophet went up on to Mount Safa and called the people around him. He said, “If I told you that an enemy was going to fall on you this morning or this evening, would you trust me?”

All together they replied, “Yes!” He said, “I warn you of a severe torment that is soon to fall on you.” Out of fear that the speech of Muhammad (s.a.w.) would take effect in the hearts of those present, Abu Lahab broke the silence and said to him, “Did we assemble here just to listen to this nonsense?”

The Prophet of Islam started his call with the slogan of tawhid and the worship of one God, and established tawhid as the basis of all other beliefs. He made known to men Allah, who is nearer to man than man himself; he abolished all forms of idol-worshipping, revolutionized the atmosphere of Mecca, and drew people to his religion.

Meanwhile, the Quraysh (the most powerful tribe in Mecca to which the Prophet belonged) were becoming ill at ease with the progress he was making and tried hard to stop his preaching, even once trying to kill him; but with the help and protection of God all their tortures, persecutions and schemes were without effect and came to nothing.

Day by day the call to Islam, and also the acceptance by people, spread, even to those who came from outside Mecca. People rose up with their souls in answer to this Divine invitation.

In the eleventh year of the prophethood, some people from the tribe of Khazraj of Medina came to Mecca to perform the pilgrimage. The Prophet invited them to Islam and they accepted, with the promise that when they went back to Medina they would call the people to Muhammad's religion. They went to Medina and spread the invitation of the Prophet.

The next year, twelve Medinese accepted the faith of the Prophet of Islam at Aqaba and resolved: not to associate anything with Allah, not to steal, not to fornicate, not to indulge in infanticide, not to bring malicious accusations against anyone, not to disobey the Prophet in any thing which he indicated.

Then the Prophet sent a man by the name of Mus'ab bin “Umayr with them to teach the Qur'an, and thus a large group in Medina pledged their faith in the Prophet.

4. The Prophet's Migration (Hijrah)

Till the thirteenth year of his mission, the Prophet called the people of Mecca to Islam, and stood firm when faced with the persecutions of the Quraysh. Eventually he got to know that the Quraysh had hatched an incredible plan to kill him, so he put Imam 'Ali (a.s.) to sleep in his bed in his place and left Mecca at night; he hid in a cave, and then migrated from there to Medina.

The hijrah of the Prophet opened an entirely new chapter in the history of Islam from which a stimulating and surprising lead forward was made. For this very reason, the hijrah of Muhammad (s.a.w.) became the beginning of the calendar of the Muslims.

The two tribes of Medina, Aws and Khazraj, were bitter enemies of each other for generations. But with the presence of the Prophet of Islam in Medina, they became brothers for life in the shadow of the teachings of Islam, and blessed sincerity and cordiality was established between them.

The example of Muhammad's behaviour, his spiritual and moral superiority, and the natural aspect of his pure religion, caused the people to come to Islam by the score, and in the end to accept it.

The Prophet of Islam was from the people and with the people, and did not maintain a distance from them. He shared with them in their gains and losses.

He firmly criticised oppression and aggression, which he refrained from and prevented. He set forth all the principles which were, in the light of Islam, effective for the development of the position of women,

and put an end to the tyranny they had been subjected to previously, but he also vehemently fought against their unchastity and licentiousness, for he wanted them to attain real development on the basis of the true principles of Islam.

He defended the rights of slaves, and had comprehensive programmes for their freedom. The Prophet of Islam created a society where black and white, rich and poor, great and small, were all equal and could enjoy the benefits of being human beings.

In such an atmosphere, there could be no question of 'racial discrimination/ for there was a much higher basis in virtue, knowledge, piety, human values and ethical greatness.

* * *

This lesson has been adapted from Dar Rah-e Haq,

The Roots of Religion (1981) Qum, Iran.

Question Paper on Lesson 11

Question 1: [17 points]

True or False:

(a) The Prophet of Islam was born in 560 AD.

(b) Arabs, before Islam, followed a monotheistic religion.

(c) The essential ingredient of the Prophet's message was the unity of God.

(d) Before the commencement of his mission, the Prophet used to meditate in the cave of Thawr.

(e) Prior to Islam, the Arabs were completely submerged in the darkness of ignorance and moral degradation.

(f) Abu Jahl repeatedly interrupted the Prophet when he was calling people to Islam on Mount Safa.

(g) According to the historian, at-Tabari, Imam ‘Ali was the first among men to accept Islam.

(h) Muhammad (a.s.) commenced his prophetic mission at the age of 40.

(i) The Prophet openly started inviting people to Islam when he was 43 years old.

(j) The Prophet preached in Mecca for 11 years.

(k) In the 11th year of prophethood, 12 people from Medina accepted Islam.

(l) Aws and Khazraj were two historically friendly tribes of Medina who strongly supported the Prophet.

(m) It was the universal truth of the Prophet's message and his superior moral qualities that attracted people to Islam in large numbers.

(n) Islam strongly condemns mistreatment of women by their male counterparts.

(o) Islam promotes equality, piety, peace and justice.

(p) When the Prophet invited his family members to embrace Islam, Imam ‘Ali, according to at-Tabari, was the only person to offer help in the prophetic mission.

(f) The Prophet asked Imam ‘Ali to sleep in his bed on the night of his migration to Medina.

Question 2: [12 points]

When the 12 Medinese accepted Islam at Aqaba, what were the six things that they promised they will never do?

Question 3: [6 points]

What are the two titles by which the Prophet of Islam was known among his people even before he proclaimed his prophethood.

Question 4: [15 points]

In a five line paragraph, describe in your own words the message of Prophet Muhammad (a.s.) and his teachings.